Diana y fiorella the religion festivity of divino niño del milagro in eten city english ok

The religious holiday of Divino Niño Del Milagro in Eten city, in Lambayeque-Peru

Diana Carolina Castillo 1 y Fiorella Gamarra Rivera 2 Resumen Las festividades cumplen importantes funciones sociales, y expresan en alguna forma lo que un pueblo piensa de sí mismo y del mundo en que vive. Es por ello que con los cambios económicos y sociales, con las transformaciones científicas y culturales, se van transformando, debilitándose o fortaleciéndose, apareciendo algunas nuevas y desapareciendo otras, siendo la mayor parte de estas de carácter religioso. Se ha creído conveniente conocer los aspectos más importantes a cerca de la festividad religiosa del Divino Niño del Milagro de ciudad Eten, en la Región de Lambayeque, Perú para así, poder determinar el grado de identificación cultural de los pobladores de Eten con dicha celebración.

Palabras Clave: Festividad, Religión, Turismo

Abstract The festivities serve important social functions, and expressed in a way what a people think about themselves and the world they live in. That is why the economic and social changes, with scientific and cultural transformations, are transformed, weaken or strengthen, some new appearing and disappearing others, and the greater part of those of a religious nature. It has been thought desirable to know the most important aspects about the religious festival of the Divino Niño Del Milagro de Ciudad Eten, in the region of Lambayeque-Peru, in order to determine the degree of cultural identification on the people from Eten with this celebration.

Keywords: Celebration, Religion, Tourism.

INTRODUCTION Today, festivities and celebrations have a prominent place in LatinAmerican culture. The commemorative dates are set in their calendars. Some celebrations were inherited from ancient cults; others were created for the purpose of replacing the violent barbaric pagan festivals, and other perhaps of less importance appear on the calendar as they were assigned a date. The mixture of traditions has outlined an important profile of what we celebrate today. Currently popular religious festivals celebrated in Peru with their mystical and colorful rituales for believers are an inexhaustible source of comfort, and support to deal with everyday problems such as unemployment, hunger and lack of welfare being a way of experiencing God and living the Christian faith.

This asignment is important because it will allow us to study about the cultural 1 1 y 2 Estudiantes del noveno ciclo de la Escuela de Administración Hotelera y de Servicios Turísticos, de la Facultad de Ciencias Empresariales, en la Universidad Católica Santo Toribio de Mogrovejo, de la ciudad de Chiclayo, Perú.

Correo electrónico: fiorellagamarra_7@hotmail.com, karol20_6@hotmail.com

identity of the people from Eten City regarding religious holidays. the main objective of this research is to know the religious festivity of the Divino Niño del Milagro in Eten City, in the region of Lambayeque and specific objectives Identify key events in the religious festivity of the Divino Niño del Milagro and determine the degree of cultural identity of the Eten city habitants, with the festivity of the Divino Niño del Milagro which allow us to have a clear understanding of the most relevant aspects of this religious celebration.

Popular religiosity Montoya (2009) defined the festivities as "folk customs of mass participation, expressing feelings and attitudes of the people who perform them.

They mean disrupting the daily routine and in turn generally become annual practices. "(p.36). Most of the festivities are possibly religious because religion is linked to deeper feelings and beliefs of the people, even when they have no other way to explain the whole world. Currently, the most influential religion is Catholicism, which was imposed by force by the Spanish colonizers; it has been merged important elements of pre-Hispanic beliefs, such as the cult of the dead, expressed in "Day of the Dead", the cult huacas 1 of each people, expressed in the multiplicity of "saints" and the local "Cruces de Mayo", the festival of Inti Raymi2 and Divino Niño del Milagro. (p. 182).

Cabrejos and Tejada (2009) stated that "in the Lambayeque, Moche culture area of the heart, even some expressions of ancient customs and beliefs, still exist, especially myths, rituals and religion. Although these customs and beliefs have undergone a process of synchronization with elements of Christian-Catholic tradition, so today in many cases these expressions can be seen in the context of employer's religious festivals. The veneration and holiday celebrations, reflected in many of its elements a continuity with the agricultural rites of pre-Hispanic times, associated with the payment of offerings to the "mythical ancestors." In addition, it is an expression of Andean dual mentality; although drastically modified by the Catholic Christian influence, which has associated the negative aspects of the old gods to devils and demons, while positive at Cruces, Virgin Saints and Christian pantheon”. (p. 99).

Also Schmelz said that these parties have different origins and different meanings organized and practiced by the official church doctrine, and in the community. (p. 3).

Festivities in Lambayeque.

1 Tomb of the ancient Indians of South America, especially in the Andean region.

2 Inti Raymi (sun ceremony) It´s an ancient Andean religious ceremony in honor of Inti (sun), which is celebrated every winter solstice in the Andes.

Schmelz (2008) stated that "Lambayeque was the village of processions.

Maybe it is known as the teacher between all the people of the department in this subject" claim Augusto D. Paredes and Romulo Leon Barandiarán in their reports on regional folklore city of Lambayeque. "And although they have declined a bit, they still celebrated festivals in honor of the saints”. His reports, which were published in 1935, described the festivities during the period from the nineteenth century and early twentieth century. Religious and secular parties with numerous processions were of great importance in the city of Lambayeque and that remains nowadays (p.5-6).

Eten City.

MINCETUR (2013) when it referred to the city Eten, said the third Eucharistic City of the World, with great religious fervor celebrates the Fair Divino Niño del Milagro, recalling his appearance for 3 times in the Consecrated Host July 22 1619. Likewise Schmelz (2008) stated that "during the colonial era Eten was a known city in Peru due to its port position, which for many of the boats from the north meant the first entry. The city was founded by the Spanish for the first time since the year 1561. The Spanish urbanization in the region quickly began immediately after his arrival. The territory and its inhabitants were divided into divisions and the population was concentrated in further reductions.

But in the Eten town, as such, existed in ancient times. To date still tells the story of its foundation, which happened in ancient times. The core of the story, which is sometimes given in detail and sometimes briefly, included in those distant times which aren’t, specified accurately a fleet of rafts with many people from the north he appeared in the ocean. Since the day was finishing and he could not see that part of the coast would be the most suitable for the anchoring, the captain in charge decided to wait the next day to arrive, where day dawns. When I get the time, everyone screamed: "Atín, atin, atin," which means "daybreak", "Day was made". This must have happened where the river flows into the sea, and was there a settlement, which was given the name Atín, a term that over time has become Eten, unable to establish was founded when he was instead that transformation. The story of the founding of Eten is known, in general, the present inhabitants of the town of Eten, also being told by children. Although the story has been written many times settled in the past, its content is still passed from generation to generation through oral tradition. In commemoration of the ancient name, a bus company which runs between Eten and Chiclayo city, it named by itself "Atín". In Eten everyone knows what it considerably but nearby is very well preserved by some people. The ocean is not only the origin of the first settlers of Eten, but holds a great importance for the people over the course of history. Such, in general terms, water was regarded as a provider of food and means of transport to other parts of Peru and abroad, but also had a negative meaning, mostly due to large floods that have devastated the town. This particular reference is reflected in religious

practices, for example, where the processions are intentionally conducted in front of the beach. Although the district was moved inland, the chapel of the Divino Niùo del Milagro however was left in its original location, near the beach� (p.5-7).

The Eucharistic Miracle of Eten.

Pini (1999) when they dealt with the Eten city said it is an ancient village which still maintains entrenched habits of our Moche ancestors, a land quality that radiates with a glorious evening sunshine, peace, and faith; to the point of Eucharistic and Capital City called Sombrero. But Eten is also the land of magnificent musicians, Builders and great men and women who have left their mark on history.

Undoubtedly it has motivated several historians and researchers who are interested in writing about how these events occurred, An Italian historian wrote, saying "it is not a legend or a vague tradition, but a historical fact is well proven and documented: the Eucharistic miracle of Eten, also known as the Divino NiĂąo ", which is why our people will be very proud that name and the third Eucharistic city in the world after Jerusalem and Padua. (p. 23).

Schmelz (2008) stated that "with the Spanish foundation of the town of Eten the construction of a church began, which was given the name" Santa Maria Magdalena "and whose completion lasted several years. And it was in this church where the miracle of the apparition of Jesus in 1649, which are held to commemorate this important celebrations occurred. This first church does not exist in the present, because it, like other parts of the town which were devastated by severe sandstorm of the year 1660. And with the construction of the new town inland was also erected a new church, whose name primal preserved naturally. So the old church served at first as a refuge for the image of the Child Jesus, until it was finally abandoned after the founding of a chapel itself around the old town in the eighteenth century. The evangelization of the natives of the place belonged to the order of the Franciscans, who began his mission after the conquest. Its fulcrum founded it in Chiclayo, in the form of a convent. In 1533 the evangelization of the Collique distribution was entrusted to priest Alfonso de Escarena, which belonged to Eten. Since problems or extraordinary events related to evangelization in the sixteenth century Eten unknown, can be inferred, that the people were baptized and converted to Christianity quickly. (p. 7-8).

Schmelz (2010) also stated that until the middle of the seventeenth century appears Eten on the front page of ecclesiastical interest: June 2, 1649 a miracle happened in the church during a Mass he appeared as a child in the consecrated host. The contemplation of a miracle or similar occurrence at the

time. If carried out an ecclesiastical investigation which reported no unequivocal evidence, those involved should provide for punishment by the Inquisition.

Thus, some were persecuted for witnessing a false vision and they attribute a "demonic possession." This also was valid to some extent for the representatives of the church, not only in Peru but also in Spain, where local veneration of saints during the sixteenth and seventeenth centuries, the result of the apparitions, was of great importance. Thus the Inquisitor Diego Perez de Valdivia in his "Notice of people collecting and specially dedicated to the service of God" (1585) warns expressly to the fact visions presence. Also Eten extraordinary appearances were thoroughly investigated by the church and witnessed documents. These investigations deserve presented in detail below, since in these events and the dealings of the church, to the official recognition of the prodigy Eten described. In particular, the important testimonies of those observations are quoted verbatim, especially because, while these documents are published, they are also difficult to access. (p. 8-10).

Schmelz (2008) said about the First Appearance (June 2nd): Celebrating the eve of Corpus Christi, on Wednesday June 2, 1649, a beautiful child (Jesus) into the consecrated host was "in it was found his manly out of keeping "this wonderful miracle he saw all the people of the Magdalena Eten, which was gathered at the temple within them were ordinary mayors. (Pablo Quinocial and Fabiรกn Chancafe), a Spanish, a priest (Fray Jeronomico Silva Manrique), Sexton (Andres Neciosup) and natural village. He was a boy from the waist up, with face and body and blonde hair with purple dress. It was a very beautiful child, all the people repeated Miracle! Miracle! , played hornpipes, and trumpets and trumpet bells rang. For this miracle they turned to Eten, for the respective proceedings. The ecclesiastical judge Don Fernando de la Carrera y Daza, priest and Vicar of St. Martin de Reque - accompanied by witnesses and a notary public, June 25, 1649, to record the testimonies of those who witnessed magna vision (p.20).

Pini (1999) said about the second occurrence: July 22, 1649 (Feast of St. Mary Magdalene, patron saint of the town). Father invited the Convent of San Francisco de Chiclayo, Fray Marcos Lopez to the feastivity of the patron of the town of Eten: St Mary Magdalene, held on 21 and 22 July 1649, took over the church service of Vespers in the company of parents Silva Geronimo Manrique Eten priest and vicar, Friar Thomas and Friar Antonio Crespo Reluz; all Franciscan order and noting that event of the appearance of Jesus at the Sacred Host on the night of the eve of Corpus Christi, the Blessed ordered discovery to experience such an event, which was negative. But the next day celebrating Mass with great solemnity, when the choir sang the community, he raised his eyes and placed above the altar was consecrated Host in a confused shadow like a body of a child. He finished nervous and confused the mass proceeded by three priests helped lower the Blessed, motioned with his eyes to

the Father Silva Manrique to see the shade and said this will actually see something. Then Father Marco Lopez dropped the male and taking his hands began the procession without which nothing could be seen. More, stopping to pass the crowd below, he saw behind the same shade consecrated Host, but darker, which remained until he left the Church. He followed the procession to the first altar, where he was the male above, the father noticed that the crescent on the Host was set, flushed for several minutes, and then no longer be anything for the route of the procession through other streets. Now back to the Church, the Blessed was locked in the Tabernacle and people retreat to their homes, but after about five o'clock in the afternoon of the same day driven parents for their thoughts on what they had seen, agreed to meet to be some insights on the Host. Indeed they met and locked in the church with their stoles put took the Blessed Sacrament, put it over the Altar and what a surprise! , That miracle! The same child! Jesus himself! In the eyes of the four priests, by confirming its actual occurrence, then disappears immediately appear in the Host three white hearts linked together. Shamed the priests of his ungrateful proceed not released for the moment, this new emergence of the Child Jesus, fearing a strong rebuke of the enormous mass of attending the party, but soon settled down to confess under oath to the ecclesiastical judges his wonderful vision. The events of this miraculous vision are well reported and certified by the ecclesiastical authorities of those years, all original documents of the Apparition of Child Jesus in the Sacred Host in the village of Eten, are stored in the bibliographic file of the Convent of San Francisco Lima (p.23).

The Sea´s Miracle.

Schmelz (2008) stated that the chapel was built in gratitude for a favor granted by the child of the Eucharistic Miracle of Eten. At this miracle is known as "The Miracle of the Sea", awarded to a lambayecano illustrious named Manuel del Castillo, on 16 September 1773. It was the September 14, 1773 and the ship passed through the Strait of Magellan and Whipping, seeing Don Manuel Del Castillo who perished in the waters of the sea, very earnestly implores the NiĂąo Milagroso in Eten who saved him and his crew from death. As he finished his fervent prayer, I note with great joy that the storm ceased, before this patent to reach their land and in fulfilling his promise was established in the village of Eten and built the promised chapel in prayer miracle. The chapel was completed and handed over to the Franciscans, in the year 1778. Inside the church of the parish "St. Mary Magdalene" There is a wooden image that was probably the first image of the NiĂąo del MIlagro Eucaristico, accounting just the child with the features written in the pages of appearances and is known by the name "the Serranito", whose feast coincides with the "Miracle of the sea", "the child of September 17".

The celebration in June 2nd.

Schmelz (2008) argued that the party June 2 at Eten, was assisted by the whole people, remembrance of that miracle that God deigned to do in this humble village of Eten in 1649, when the town was located near the sea. And led by Franciscan priests, the "cure" of the people performing the Mass and procession started (following the direction currently Bolognesi Street) this afternoon went to the Blessed Sacrament, by Eten street to the place of occurrence (today is built in this place, a sanctuary where the statue of the Child of the Eucharistic Miracle of Eten venerated), on the way the villagers raised "wives" who were adorned with plants and flowers of the place, with its own "altarcito 3". Where lay the "Lord" and the priest ("Mr. Priest") read the diptychs, so did all the "wives" lifted: they had a different image; models of the same peers who would wake in the same, then they carried the well-known "mingas 4" especially in the field. Likewise the arches were erected to give the solemnity that the occasion required, the next day the famous descent was made.

Materials and methods.

The research that was conducted was mixed. Bernal (2010) stated the following about the mixed research: "The mixed model represents the highest degree of integration or combination of qualitative and quantitative approaches.

Both are mixed or combined in the entire research process or at least in most of its phases ". (p. 63). It requires a good command of the two approaches and a flexible mindset. Adds complexity to the design of the study, but provides all the advantages of each approach. This research aims to obtain qualitative and quantitative data. The population of this research project consisted of residents of the town of Eten, both men and women 25-75 years of all economic sectors.

The research design was non-experimental exploratory transectional, Hernandez, Fernandez and Baptista (2010), stated that "The purpose of the exploratory trans technique is to begin to know one variable or set of variables, a community, a context, an event, a situation. This is an initial scan at a specific time. Generally, problems apply to new or unfamiliar research additionally constitute the preamble of other designs (not experimental and experimental) "(p. 178). The sampling frame was based on the simple random probabilistic investigation which according to Hernandez, Fernandez and Baptista (2010) is "to assign a number to each individual in the population and by some mechanical means many subjects are selected as needed to complete the required sample size "(p.120).

The techniques used in this research project were observation, survey and interviews. Hernรกndez Fernรกndez and Baptista (1998), about the art of 3 Small place up table as long as wide, wood, marble or factory where the image of a saint stands to pay tribute.

4 The word minga is the name by which the Andean communities called the collective farm work for the general benefit of the tribe

observation indicated: "the systematic observation is warm and reliable record of behaviors or overt behaviors" (p. 309). Regarding the Mendez (1995) observation, noting that it is "through forms, which are applied to problems that can be investigated by methods of observation, analysis of documentary sources and other systems of knowledge" (p. 145). In this research, semistructured questionnaires (surveys), which were aimed at the population, where we met the reality of the tourist culture, and everything related to the feast of the Divino Ni単o del Milagro applied; allowing us to make considerable contributions and eventually apply for open item questionnaires (interviews), which were aimed at experts, allowing us to obtain clear results. Arias (2006), she addressed the issue of the instruments held: "The instruments are the material means used to collect and store the information" (p. 53). The interview script was used, and observational documentary record which was developed in order to collect data and information directly related to the research. And that includes the use of index cards (text, summary and paraphrase) which allow you to keep track of the most relevant information, and finally the polls. To determine the number of people we surveyed we conducted the formula for calculating the sample when the population size is known.

.

Where: Z = Confidence level P = Probability of success or expected proportion Q = Probability of failure E = maximum admissible error Data: Z = 1.96 corresponding to 95% confidence P = 5% (0.05) expected proportion Q = 1-p (p complement: 1-.05 = 0.95) E = 3%

n = 194.44 That is, after developing the formula we obtain a sample of 194 people.

ANALYSIS OF RESULTS In this part of the presentation of the results of the research process is done, which fall into two types. The first type occurs at the level of survey, in

which all processed results are presented in graphs. The second type occurs at the level of interview.

Chart N° 1 How identified are you with the Festivity of Divino Niño del Milagro in Eten City?

Source: Survey applied in October, 2014.

The 38% of the people surveyed consists of people who are identified with the feast of Divino Niño Del Milagro in Eten City, followed by 25% of people who feel very identified and another 25% who feel regularly identified as there is only 2% of people who do not feel identified with this festival.

Chart N° 2 How many times have you attended the celebration of the Divino Niño del Milagros’s festivity in Eten City?

Source: Survey applied in October, 2014.

32% of the people surveyed had attended more than 6 times the celebration of this holiday, 28% attended by 3-4 times, while only 3% did not attend any time.

Chart N° 3 How much do you know about the festivity of the Divino Niño Del Milagro in Eten City?

Source: Survey applied in October, 2014.

We can see that 29% of people have general knowledge about this holiday, while 25% know a little more relevant aspects of the celebration.

hart N° 4 How did you hear or get information about this festivity?

Source: Survey applied in October, 2014.

58% of people surveyed obtained information about the holiday through relatives, followed by 21% who obtained information from experience, 12% from academic institutes and universities, 6% from the city hall, and 3% from the internet.

Chart N° 5 How widespread is the festival in the town of Eten?

Source: Survey applied in October, 2014.

48% of the people surveyed believe that the festivity of the Divino Niño del Milagro in Eten is widespread, followed by 35% who believe it is widespread, 14% which is regularly disseminated, 2% is not widespread and 1% that is not widespread

Chart N° 6 In your opinion, How relevant is this festivity for helping to promote the cultural identity of Eten?

Source: Survey applied in October, 2014.

47% of the people surveyed felt that the festivity of the Divino Niño del Milagro is very important in helping to promote the cultural identity of Eten, followed by 36% of people consider it important, 12% Regularly representative; 3% not relevant and only 2% is not relevant Chart N° 7 How representative is the holiday considered to be in the City of Eten?

Source: Survey applied in October, 2014.

50% of the people surveyed felt that the festivity of the Divino Niño del Milagro is an important representative of the city of Eten, followed by 35% of people believe the Representative, representing 11% regularly; Shortly representative 3% and only 1% is not representative.

Chart N° 8 Do you think that this festivity contributes significantly to increasing tourism?

Source: Survey applied in October, 2014.

78% of the people surveyed said that the festivity of the Divino Niño del Milagro contributes significantly to increasing tourism, followed by 22% of people do not consider as a relevant factor.

Chart N° 9 What are the reasons you attend the celebration?

Source: Survey applied in October, 2014.

37% of people surveyed said that they attended the celebration of the Divino Niño del Milagro because of family tradition, while 33% is assumed for religious beliefs, 24% by Tradition, the 5% and 1% Tourism other reasons.

Chart N° 10 Who do you usually go to the celebration with?

Source: Survey applied in October, 2014.

50% of the people surveyed attended the celebration of the Divino Niño del Milagro with their families; followed by 24% who attend with their partner, 22% with friends, 3% with classmates and / or work and 1% other.

DISCUSSION Of all the data collected we can say that the religious festivals represent the fervor and traditional customs of each people which have very specific ways of carrying them out and celebrate one of the most important festivals of the Lambayeque region is the celebration of the feast Divino Niño del Milagro, Cabrejos and Tejada (2009) reported that "Lambayeque even some expressions of ancient customs and beliefs, especially still exist, in myth, in ritual and popular religion of its inhabitants" (p.99 ). Also Schmelz (2008) also stated that "Lambayeque was the village processions, maybe if the teacher all the peoples of the department in this area" (p.5-6). According to the data obtained through the surveys we can say that most people Eten feel identified with this festival because considered one of the most important in the region (Graph No. 01). We can also say that most of the residents of Eten has attended more than 6 times the conclusion of the festival (Figure No. 2), we can also see that 29% of respondents have a general idea about the most important aspects this festival (Chart No. 03), considering that there are many people who can easily access this information, which is why most have gained knowledge through their family through stories publicized in oral (Graph 4) this festival is widespread among the people of this city (Figure No. 5) who are aware of the importance of this celebration for the faithful Catholic believers which is considered by most one important factor in promoting the cultural identity of the settler Eten (Chart 6), considering a representative holding the region (Figure No. 7), according to respondents the Feast of the Miracle of the Divino Niño del Milagro is an important factor for increasing local tourism (Chart No. 8), most people come to this celebration to preserve the family tradition (Figure N ° 09, why come accompanied by their families (Graphic N ° 10). Schmelz (2008) stated that "during the colonial era was a city Eten known in Peru due to its port position (p.5), it is important to enhance the concept of this city not only for its economic or political value but also for its traditions and culture CONCLUSIONS Religious holidays, today, are considered cultural heritage, since they were inherited from our ancestors and are truly relevant today as liaison to strengthen the faith and religious beliefs. Through this research project it was concluded that most of the population can identify with this festival as it is considered one of the most important and representative Eten religious festivals. Most respondents attend this celebration accompanied by their

families or couples to preserve the family tradition and keep their religious customs which tells us that the City of Eten is a community that retains its oral traditions because transmitted from ancient times, culture, experience and customs of a society over time, as most people information and knowledge obtained through their families.

RECOMMENDATIONS Provide more information about religious holidays, whether in colleges and/or universities to promote our culture and promote the interest of the youth who are the people who do not pay much interest to these particular topics.

Disseminate and publicize more about this religious festival, not only to the settlers from Eten may know them, but also foreigners, who generally are very interested in our customs and thus to promote tourism in the town.

GRATITUDE We thank Dr. Julio César Fernandez Alvarado for having transmitted the knowledge necessary for the proper conduct of this research and for his support for the completion of this project. We also thank our professor David Sánchez Medina, who allowed us to know more about the religious culture of our region, which is a great contribution to knowledge.

Bibliography references Montoya P., E. (1999). Lambayeque. 8° edición. Lambayeque: Editorial Kemoy.

Pini, F (1999). El Milagro Eucarístico de Eten. Lima: Colibrí ediciones.

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Hamburg.

Schmelz, B. (2010). Eten (Perú) en el siglo XVII. Hamburg: Editorial ----Tejada, H. y M. Cabrejos. (2009). Una mirada a Lambayeque desde la escuela.

2da edición. Lima-Perú: Editora Cinto.